With regard to the practice of calm-abiding we can use the example of pure
water and water that is mixed with contaminants such as dirt. When we sit down
to meditate we should think that right now my mind is like impure water and that
I need to purify it. If I have water that is mixed up with dirt and I pour it
into a vessel, the way to separate the contaminants from the water is simply to
let the vessel sit. Then slowly, gradually, all of the dirt and impurities
settle at the bottom of the container.
In a similar way when we engage in the practice of calm-abiding we need to allow
the mind to naturally settle in its own state and in this way pacify conceptual
thoughts. If we want to see the nature of the mind then we need to let go of
fixation on thoughts. When we do not follow after the myriad thoughts that arise
in the mind then we can look at the nature of the mind. This nature is like the
vast ocean and the thoughts that arise in the mind are like waves on the surface
of the ocean. They are of the same basic nature. That is to say as waves and the
water are of the same nature so are thoughts and mind of the same nature. But
this is only recognized when we do not fixate on the thoughts that arise. Then
free of fixation the thoughts will arise and naturally subside. This point must
be understood.
When we engage in the practice of calm-abiding we need to ideally realize the
natural state of the mind and simply abide in mindful awareness that we call
awareness or rigpa in Tibetan. We just simply remain in that. That is the ideal
meditation. So again and again we should make effort to engage in the meditation
and whatever thoughts arise in the mind we should abandon investigation of those
thoughts. Then we find that the thoughts naturally dissolve, they dissipate and
in this way we are able to abide in the nature of mind.It is said that the
mind’s nature is inconceivable and inexpressible. This is the complete
perfection of transcendent awareness.
Now when we look at our own mind directly, then and only then can we understand
the mind’s nature. If one asks about that we are not able to articulate what it
is in words. We cannot apply a name to the experience. Likewise it is said to be
inconceivable. It is naturally and spontaneously arisen like the nature of
space, yet it cannot be known through conceptualization. So when one has a
direct experience of mind’s nature it is understood from one’s own side, yet it
is inexpressible to others. This nature of mind cannot be expressed through
words. If I want to speak of the nature of mind I cannot authentically use
language to express it. Likewise the nature of mind cannot be understood through
conceptual thought. It can only be known through direct experience in
meditation. (Extracted from teachings given by H.E. Garchen Rinpoche, Vancouver
2005)
You are so fortunate to have met the Dharma with devotion. The essence
of Dharma is the two bodhicittas: relative bodhicitta is the noble mind focusing
on others; ultimate bodhicitta is emptiness - looking at your own mind. If you find it difficult to
see your own mind, it is due to obscurations which come from afflicting emotions. Transcendent
wisdom dispels afflicting emotions. That wisdom is the blessing of the lama. To receive the
lama's blessing you need the sun of devotion, which in turn gives rise to compassion.
A drop of tear by the force of devotion purifies or dispels a mountain of obscurations.
Generally speaking, Buddha and sentient beings are like one river. Buddha, however,
realizes the nature of the self and, free from doubt, sees that all the activities of
samsara are like a dream or illusion. Buddha's mind abides like the nature of space,
like a river that cannot be frozen. Sentient beings, on the other hand, have not realized
their own nature, and their minds are influenced by conditions which cause afflicting emotions.
This is like meeting very cold water and freezing, the ice then becoming like a rock that cannot be broken.
If the heat of devotion and compassion melts this frozen mind, one will realize there is no
difference between oneself and Buddha. Therefore, the single most important source of blessings is
devotion. It is like a hundred rivers going under one bridge.
When you look at your mind just after strong devotion, that awareness is the cause
of attaining enlightenment. Within that, look again at the very face of awareness.
It dissolves into emptiness - both subject and object.
A beginner does not believe it, but this dissolution is Buddhahood.
Therefore, Tilopa said, "Seeing nothing is the supreme insight."
It will not last long, so meditate for a short time, again and again each
session. This will dispel obstacles and enhance your meditation. Devotion is the single essential point.
When you practice devotion, visualize the lama in front of you in space as actually residing there.
The lama's mind is Buddha, so when you supplicate, the blessing will be definite,
and the lama will keep you in his or her mind.
[This Mahamudra teaching was written by Garchen Rinpoche at Gon Gar, Nangchen
(in Kham, Tibet), in August 1995 for James Pittard. Venerable Khenchen Konchog
Gyaltshen Rinpoche subsequently translated it at Jangchub Ling, Dehra Dun, India in September, 1995.
This translation was first published in the quarterly newsletter of the Tibetan Meditation Center-
"Dharma Wheel," Spring 1996]